This being made evident, little remains here to be added. No man has ever seen this Life. It cannot be a.n.a.lyzed, or weighed, or traced in its essential nature. But this is just what we expected. This invisibility is the same property which we found to be peculiar to the natural life.
We saw no life in the first embryos, in oak, in palm, or in bird. In the adult it likewise escapes us. We shall not wonder if we cannot see it in the Christian. We shall not expect to see it. _A fortiori_ we shall not expect to see it, for we are further removed from the coa.r.s.er matter--moving now among ethereal and spiritual things. It is because it conforms to the law of this a.n.a.logy so well that men, not seeing it, have denied its being. Is it hopeless to point out that one of the most recognizable characteristics of life is its unrecognizableness, and that the very token of its spiritual nature lies in its being beyond the grossness of our eyes?
We do not pretend that Science can define this Life to be Christ. It has no definition to give even of its own life, much less of this. But there are converging lines which point, at least, in the direction that it is Christ. There was One whom history acknowledges to have been the Truth.
One of His claims was this, "I am the Life." According to the doctrine of Biogenesis, life can only come from life. It was His additional claim that His function in the world was to give men Life. "I am come that ye might have Life, and that ye might have it more abundantly." This could not refer to the natural life, for men had that already. He that hath the Son hath another Life. "Know ye not your own selves how that Jesus Christ is in you."
Again, there are men whose characters a.s.sume a strange resemblance to Him who was the Life. When we see the bird-character appear in an organism we a.s.sume that the Bird-Life has been there at work. And when we behold Conformity to Type in a Christian, and know moreover that the type-organization can be produced by the type-life alone does this not lend support to the hypothesis that the Type-Life also has been here at work? If every effect demands a cause, what other cause is there for the Christian? When we have a cause, and an adequate cause, and no other adequate cause; when we have the express statement of that Cause that he is that cause, what more is possible? Let not Science, knowing nothing of its own life, go further than to say it knows nothing of this Life.
We shall not dissent from its silence. But till it tells us what it is, we wait for evidence that it is not this.
Third: The Process.
It is impossible to enter at length into any details of the great miracle by which this protoplasm is to be conformed to the Image of the Son. We enter that province now only so far as this Law of Conformity compels us. Nor is it so much the nature of the process we have to consider as its general direction and results. We are dealing with a question of morphology rather than of physiology.
It must occur to one on reaching this point, that a new element here comes in which compels us, for the moment, to part company with zoology.
That element is the conscious power of choice. The animal in following the type is blind. It does not only follow the type involuntarily and compulsorily, but does not know that it is following it. We might certainly have been made to conform to the Type in the higher sphere with no more knowledge or power of choice than animals or automata. But then we should not have been men. It is a possible case, but not possible to the kind of protoplasm with which men are furnished. Owing to the peculiar characteristics of this protoplasm an additional and exceptional provision is essential.
The first demand is that being conscious and having this power of choice, the mind should have an adequate knowledge of what it is to choose. Some revelation of the Type, that is to say, is necessary. And as that revelation can only come from the Type, we must look there for it.
We are confronted at once with the Incarnation. There we find how the Christ-Life has clothed Himself with matter, taken literal flesh, and dwelt among us. The Incarnation is the Life revealing the Type. Men are long since agreed that this is the end of the Incarnation--the revealing of G.o.d. But why should G.o.d be revealed? Why, indeed, but for man? Why but that "beholding as in a gla.s.s the glory of the only begotten we should be changed into the same image?"
To meet the power of choice, however, something more was necessary than the mere revelation of the Type--it was necessary that the Type should be the highest conceivable Type. In other words, the Type must be an Ideal. For all true human growth, effort, and achievement, an ideal is acknowledged to be indispensable. And all men accordingly whose lives are based on principle, have set themselves an ideal, more or less perfect. It is this which first deflects the will from what is based, and turns the wayward life to what is holy. So much is true as mere philosophy. But philosophy failed to present men with their ideal. It has never been suggested that Christianity has failed. Believers and unbelievers have been compelled to acknowledge that Christianity holds up to the world the missing Type, the Perfect Man.
The recognition of the Ideal is the first step in the direction of Conformity. But let it be clearly observed that it is but a step. There is no vital connection between merely seeing the Ideal and being conformed to it. Thousands admire Christ who never become Christians.
But the great question still remains, How is the Christian to be conformed to the Type, or as we should now say, dealing with consciousness, to the Ideal? The mere knowledge of the Ideal is no more than a motive. How is the process to be practically accomplished? Who is to do it? Where, when, how? This is the test question of Christianity.
It is here that all theories of Christianity, all attempts to explain it on natural principles, all reductions of it to philosophy, inevitably break down. It is here that all imitations of Christianity perish. It is here, also, that personal religion finds its most fatal obstacle. Men are all quite clear about the Ideal. We are all convinced of the duty of mankind regarding it. But how to secure that willing men shall attain it--that is the problem of religion. It is the failure to understand the dynamics of Christianity that has most seriously and most pitifully hindered its growth both in the individual and in the race.
From the standpoint of biology this practical difficulty vanishes in a moment. It is probably the very simplicity of the law regarding it that has made men stumble. For nothing is so invisible to most men as transparency. The law here is the same biological law that exists in the natural world. For centuries men have striven to find out ways and means to conform themselves to this type. Impressive motives have been pictured, the proper circ.u.mstances arranged, the direction of effort defined, and men have toiled, struggled, and agonized to conform themselves to the Image of the Son. Can the protoplasm _conform itself_ to its type? Can the embryo _fashion itself_? Is Conformity to Type produced by the matter _or by the life_, by the protoplasm or by the Type? Is organization the cause of life or the effect of it? It is the effect of it. Conformity to Type, therefore, is secured by the type.
Christ makes the Christian.
Men need only reflect on the automatic processes of their natural body to discover that this is the universal law of Life. What does any man consciously do, for instance, in the matter of breathing? What part does he take in circulating the blood, in keeping up the rhythm of his heart?
What control has he over growth? What man by taking thought can add a cubit to his stature? What part voluntarily does man take in secretion, in digestion, in the reflex actions? In point of fact is he not after all the veriest automaton, every organ of his body given him, every function arranged for him, brain and nerve, thought and sensation, will and conscience, all provided for him ready made? And yet he turns upon his soul and wishes to organize that himself! O preposterous and vain man, thou who couldest not make a finger-nail of thy body, thinkest thou to fashion this wonderful, mysterious, subtle soul of thine after the ineffable Image? Wilt thou ever permit thyself _to be_ conformed to the Image of the Son? Wilt thou, who canst not add a cubit to thy stature, submit _to be_ raised by the Type-Life within thee to the perfect stature of Christ?
This is a humbling conclusion. And therefore men will resent it. Men will still experiment "by works of righteousness which they have done"
to earn the Ideal life. The doctrine of Human Inability, as the Church calls it, has always been objectionable to men who do not know themselves. The doctrine itself, perhaps, has been partly to blame.
While it has been often affirmed in such language as rightly to humble men, it has also been stated and cast in their teeth with words which could only insult them. Merely to a.s.sert dogmatically that man has no power to move hand or foot to help himself toward Christ, carries no real conviction. The weight of human authority is always powerless, and ought to be, where the intelligence is denied a rationale. In the light of modern science when men seek a reason for every thought of G.o.d or man, this old doctrine with its severe and almost inhuman aspect--till rightly understood--must presently have succ.u.mbed. But to the biologist it cannot die. It stands to him on the solid ground of Nature. It has a reason in the laws of life which must resuscitate it and give it another lease of years. Bird-Life makes the Bird. Christ-Life makes the Christian. No man by taking thought can add a cubit to his stature.
So much for the scientific evidence. Here is the corresponding statement of the truth from Scripture. Observe the pa.s.sive voice in these sentences: "_Begotten_ of G.o.d;" "The new man which _is renewed_ in knowledge after the Image of Him that created him;" or this, "We _are changed_ into the same Image;" or this, "Predestinate _to be conformed_ to the Image of His Son;" or again, "Until Christ _be formed_ in you;"
or "Except a man _be born again_ he cannot see the Kingdom of G.o.d;"
"Except a man _be born_ of water and of the Spirit he cannot enter the Kingdom of G.o.d." There is one outstanding verse which seems at first sight on the other side: "Work out your own salvation with fear and trembling;" but as one reads on he finds, as if the writer dreaded the very misconception, the complement, "For it is G.o.d which worketh in you both to will and to do of His good pleasure."
It will be noticed in these pa.s.sages, and in others which might be named, that the process of transformation is referred indifferently to the agency of each Person of the Trinity in turn. We are not concerned to take up this question of detail. It is sufficient that the transformation is wrought. Theologians, however, distinguish thus: the indirect agent is Christ, the direct influence is the Holy Spirit. In other words, Christ by his Spirit renews the souls of men.
Is man, then, out of the arena altogether? Is he mere clay in the hands of the potter, a machine, a tool, an automaton? Yes and No. If he were a tool he would not be a man. If he were a man he would have something to do. One need not seek to balance what G.o.d does here, and what man does.
But we shall attain to a sufficient measure of truth on a most delicate problem if we make a final appeal to the natural life. We find that in maintaining this natural life Nature has a share and man has a share. By far the larger part is done for us--the breathing, the secreting, the circulating of the blood, the building up of the organism. And although the part which man plays is a minor part, yet, strange to say, it is not less essential to the well being, and even to the being, of the whole.
For instance, man has to take food. He has nothing to do with it after he has once taken it, for the moment it pa.s.ses his lips it is taken in hand by reflex actions and handed on from one organ to another, his control over it, in the natural course of things, being completely lost.
But the initial act was his. And without that nothing could have been done. Now whether there be an exact a.n.a.logy between the voluntary and involuntary functions in the body, and the corresponding processes in the soul, we do not at present inquire. But this will indicate, at least, that man has his own part to play. Let him choose Life; let him daily nourish his soul; let him forever starve the old life; let him abide continuously as a living branch in the Vine, and the True-Vine Life will flow into his soul, a.s.similating, renewing, conforming to Type, till Christ, pledged by His own law, be formed in him.
We have been dealing with Christianity at its most mystical point. Mark here once more its absolute naturalness. The pursuit of the Type is just what all Nature is engaged in. Plant and insect, fish and reptile, bird and mammal--these in their several spheres are striving after the Type.
To prevent its extinction, to enn.o.ble it, to people earth and sea and sky with it; this is the meaning of the Struggle for Life. And this is our life--to pursue the Type, to populate the world with it.
Our religion is not all a mistake. We are not visionaries. We are not "unpractical," as men p.r.o.nounce us, when we worship. To try to follow Christ is not to be "righteous overmuch." True men are not rhapsodizing when they preach; nor do those waste their lives who waste themselves in striving to extend the Kingdom of G.o.d on earth. This is what life is for. The Christian in his life-aim is in strict line with Nature. What men call his supernatural is quite natural.
Mark well also the splendor of this idea of salvation. It is not merely final "safety," to be forgiven sin, to evade the curse. It is not, vaguely, "to get to heaven." It is to be conformed to the Image of the Son. It is for these poor elements to attain to the Supreme Beauty. The organizing Life being Eternal, so must this Beauty be immortal. Its progress toward the Immaculate is already guaranteed. And more than all there is here fulfilled the sublimest of all prophecies; not Beauty alone but Unity is secured by the Type--Unity of man and man, G.o.d and man, G.o.d and Christ and man till "all shall be one."
Could Science in its most brilliant antic.i.p.ations for the future of its highest organism ever have foreshadowed a development like this? Now that the revelation is made to it, it surely recognizes it as the missing point in Evolution, the climax to which all Creation tends.
Hitherto Evolution had no future. It was a pillar with marvelous carving, growing richer and finer toward the top, but without a capital; a pyramid, the vast base buried in the inorganic, towering higher and higher, tier above tier, life above life, mind above mind, ever more perfect in its workmanship, more n.o.ble in its symmetry, and yet withal so much the more mysterious in its aspiration. The most curious eye, following it upward, saw nothing. The cloud fell and covered it. Just what men wanted to see was hid. The work of the ages had no apex. But the work begun by Nature is finished by the Supernatural--as we are wont to call the higher natural. And as the veil is lifted by Christianity it strikes men dumb with wonder. For the goal of Evolution is Jesus Christ.
The Christian life is the only life that will ever be completed. Apart from Christ the life of man is a broken pillar, the race of men an unfinished pyramid. One by one in sight of Eternity all human Ideals fall short, one by one before the open grave all human hopes dissolve.
The Laureate sees a moment"s light in Nature"s jealousy for the Type; but that too vanishes.
""So careful of the type?" but no.
From scarped cliff and quarried stone She cries, "A thousand types are gone: I care for nothing, all shall go.""
All shall go? No, one Type remains. "Whom He did foreknow He also did predestinate to be conformed to the Image of His Son." And "when Christ who is our life shall appear, then shall ye also appear with Him in glory."
FOOTNOTES:
[85] "There is, indeed, a period in the development of every tissue and every living thing known to us when there are actually no _structural_ peculiarities whatever--when the whole organism consists of transparent, structureless, semi-fluid living bioplasm--when it would not be possible to distinguish the growing moving matter which was to evolve the oak from that which was the germ of a vertebrate animal. Nor can any difference be discerned between the bioplasm matter of the lowest, simplest, epithelial scale of man"s organism and that from which the nerve cells of his brain are to be evolved. Neither by studying bioplasm under the microscope nor by any kind of physical or chemical investigation known, can we form any notion of the nature of the substance which is to be formed by the bioplasm, or what will be the ordinary results of the living."--"Bioplasm," Lionel S. Beale, F.R.S., pp. 17, 18.
[86] Huxley: "Lay Sermons," 6th Ed., pp. 127, 129.
[87] Huxley: "Lay Sermons," 6th Ed., p. 261.
[88] "Origin of Species," p. 166.
[89] There is no intention here to countenance the old doctrine of the permanence of species. Whether the word species represent a fixed quant.i.ty or the reverse does not affect the question. The facts as stated are true in contemporary zoology if not in palaeontology. It may also be added that the general conception of a definite Vital Principle is used here simply as a working hypothesis. Science may yet have to give up what the Germans call the "ontogenetic directive Force." But in the absence of any proof to the contrary, and especially of any satisfactory alternative, we are justified in working still with the old theory.
[90] 2 Cor. v. 17.
[91] 1 John v. 18; 1 Pet. i. 3.
[92] Col. iii. 9, 10.
[93] 2 Cor. iii. 18.
[94] Rom. viii. 29.
SEMI-PARASITISM.
"The Situation that has not its Duty, its Ideal, was never yet occupied by man. Yes, here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal: work it out therefrom; and working, believe, live, be free."--_Carlyle._
"Work out your own salvation."--_Paul._
"Any new set of conditions occurring to an animal which render its food and safety very easily attained, seem to lead as a rule to degeneration."--_E. Ray Lankester._